Monthly Archives: May 2016

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Second Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr asks “Is there a need to analyse the supremacy of bhagavAn by any more persons after having been analysed by arjuna?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “the supremacy in his incarnations is very famous”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Sixth pAsuram. When asked “Does the bhagavAn you speak about, have all these greatness?” AzhwAr replies “Already arjuna analysed and established this principle (supremacy of bhagavAn). Is there any doubt remaining in that which needs to be analysed by us?”.

pAsuram

thIrththan ulagaLandha sEvadi mEl pUndhAmam
sErththi avaiyE sivan mudimEl thAn kaNdu
pArththan theLindhu ozhindha paindhuzhAyAn perumai
pErththum oruvarAl pEsak kidandhadhE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

thIrththan – In the previous incarnation of pure krishNa
ulagu – the three worlds
aLandha – measured
sE – having freshness
adimEl – on the divine feet
pUm – beautiful
dhAmam – garlands
sErththi – offered
avaiyE – the same garlands
sivan – Siva’s
mudimEl – on matted hair
thAn – he himself
kaNdu – seen
pArththan – arjuna
theLindhu ozhindha – established
paim – fresh/green
thuzhAyAn – of the one who is having thuLasi
perumai – supremacy
pErththum – other than arjuna
oruvarAl – anyone else
pEsa – to narrate
kidandhadhE – is there any aspect that remains to be clarified?

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

arjuna offered fresh garlands on the lotus feet of pure krishNa who measured the three worlds in his previous incarnation [as vAmana/thrivikrama]; he then saw the same flowers on the matted hair of Siva; this is the supremacy of the one who is having fresh/green thuLasi garlands on him that is established by arjuna; can anyone else other than arjuna narrate this supremacy and is there any aspect of this supremacy that remains to be clarified still? It implies that bhagavAn‘s supremacy is already well established.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• thIrththan – As said in sthOthra rathnam 13 “… pAdhOdhakEna sa Siva: svaSirOdhrudhEna” (by beholding the water from whose feet, he became Siva (pure)?” and in ISwara samhithai “… pAvanArththam jatAmadhyE yOgyOsmIthyavadhAraNAth” (Siva, seeing the gangA water falling from the divine feet of SrIman nArAyaNan, knowing well that he is qualified, for his purification, held it in his matted locks), bhagavAn, through the connection with his divine feet, is able to purify even the impure ones.

When asked when did this incident happen?

• ulagu aLandha sEvadi – AzhwAr reminds us that this incident happened during the time when emperumAn measured the worlds. nampiLLai explains this through nAnmugan thiruvanthAdhi 9th pAsuram beautifully. kuRai koNdu – with his Akinchanyam (unworthiness – having nothing). nAnmugan kuNdigai nIr peydhu – On brahmA’s desire, dharma thathvam (the deity for righteousness) assumes the form of water and enters brahmA’s kamaNdalam (water pot). maRai koNda mandhiraththAl vAzhththi – Praising him through SrI purusha sUktham etc. kaRai koNda kaNdaththAn senni mEl ERak kazhuvinAn – Thinking “without analysing the instructions, he (Siva) pursued unrighteousness (considering himself to be independent); that should be gone”, brahmA washes the lotus feet of emperumAn so that the water falls onto Siva’s matted locks, just like a father will sprinkle the SrIpAdha thIrththam (holy water) on the heads of evil children. While the current pAsuram is talking about krishNAvathAram, why is he suddenly citing an incident from vAmanAvathAram? Because both krishNa and vAmana mingled with everyone freely without discrimination, AzhwAr narrates an incident from vAmana’s charithram while explaining about krishNAvathAram.
• pUndhAmam sErththi – Here AzhwAr is explaining the incident from mahAbhAratha yudhdham (battle). When arjuna once desired to acquire a weapon from a dhEvathA (Siva) and set out to ask for that, krishNa mercifully told him to reduce his troubles “You place those flowers at my lotus feet and you will succeed”. arjuna followed krishNa’s words and did the same. In the night, Siva appears in arjuna’s dream beholding those same flowers in his head and bestows the weapons to arjuna. pUndhAmam means both pUmAlai (flower garland) and azhagiya mAlai (beautiful garland).
• avaiyE – they were not other flowers of the same kind [they were the same flowers].
• sivan mudi mEl thAn kaNdu – Not on the side, but he saw them directly on Siva’s head.
• thAn kaNdu – Not heard from some trustworthy person, not seen in some scriptures such as Sruthi or smruthi, he himself saw that. He saw it so that he can remember it clearly.
• pArththan … – arjuna, who did not get confused about krishNa’s supremacy even though he assumed the role of the charioteer. As said in gIthA bhAshyam by emperumAnAr “sa thu pArthO mahAmanA:” (that most intelligent arjuna), the wisest arjuna analysed and established the supremacy of krishNa and worshiped him as in bhagavath gIthA 11.40 “nama: purasthAdhatha prushtathasthE” (I worship in front of you and behind you).
• paim thuzhAyAn perumai – The supremacy of sarvESvara is highlighted by his wearing fresh/green thiruthuzhAy (thuLasi) garlands; is that needed to be analysed by any less-intelligent people now?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Second Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – AzhwAr elaborates emperumAn‘s sarvasajAthIyathvam (being born in all species) saying “emperumAn would mercifully incarnate as hayagrIva et al to protect the universes created by him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the unique nature of the many incarnations assumed by emperumAn who is the cause of all to protect the result of his creation.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Fifth pAsuram. AzhwAr explains previously highlighted thiruvAimozhi 2.8.1 “iNaivanAm epportkum” (would be born among all species).

pAsuram

OvAth thuyar piRavi utpada maRRu evvevaiyum
mUvAth thani mudhalAy mUvalgum kAvalOn
mAvAgi AmaiyAy mInAgi mAnidamAm
dhEvAdhi dhEva perumAn en thIrththanE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

OvA – continuous (without break)
thuyar – one that gives distress
piRavi – creation which binds AthmA to birth
utpada – including
maRRu – others such as sustenance, annihilation etc
evvevaiyum – all other activities
mUvA – effortlessly
thani mudhalAy – being the singular cause who does not expect anyone’s help
mUvulagum – of the (created) universe
kAvalOn – being the protector
dhEva – for the dhEvas (celestial beings) starting with brahmA et al
Adhi dhEvar – for those nithyasUris who are beyond the reach (of such dhEvathAs)
perumAn – being the lord
en – for me
thIrththan – like a river bank, that is easily approachable

(for the protection of such universe)
mAvAgi – incarnating as hayagrIva (horse-headed form, who is the propagator of vEdham)
AmaiyAy mInAgi – incarnating as kUrma (tortoise) and mathsya (fish) (who are propagators of purANas)
mAnidamAm – and also incarnated as human form (who is the propagator of gIthOpanishath – bhagavath gIthA)

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn is the effortless singular cause of the created universe, without expecting anyone’s help. He is the protector of such universe which gives continuous  distress for the AthmA, continuously by binding it to the universe. He is also in control of all other activities including  sustenance, annihilation etc. He is the lord for those nithyasUris who are beyond the reach of the dhEvas (celestial beings) starting with brahmA et al and is like a river bank that is easily approachable by me. Such emperumAn (for the protection of such universe) incarnates as hayagrIva (horse-headed form, who is the propagator of vEdham), as kUrma (tortoise) and mathsya (fish) (who are propagators of purANas) and also incarnated as human form (who is the propagator of gIthOpanishath – bhagavath gIthA).
This pAsuram elaborates thiruvAimozhi 2.8.1 “iNaivanAm epportkum” (would be born among all species).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• OvAth thuyar piRavi utpada … – Before he said in thiruvAimozhi 2.8.2 “nIndhum thuyarp piRavi” (sorrowful birth etc which are difficult to cross-over); here he says – it is not just something that gives us opportunities to recoup and escape – it is those six aspects (jAyathE – birth, asthi – existence, pariNamathE – change, vivardhathE – growth, apakshIyathE – decay, naSyathi – disappearance) and the objects of such aspects which cause continuous sorrows.
• mUvAth thanimudhal – mUvA – without laziness, effortlessly; this is explained as adjective for both “OvAth thuyar piRavi utpada” and “thani mudhal“, that is, bhagavAn being the singular cause without laziness for these six aspects which go on eternally in continuity (pravAha rUpaththAlE nithyam) and being the effortless singular cause of these entire creations. Though emperumAn gives body/senses to AthmAs to facilitate them to worship him, if they misuse the tools, he would think “if they do like this, let me develop their taste towards me over time”, will allow them to continue in their path and be neutral/indifferent towards them. Thus, even if they digress from his own desire (of accepting all of them), like a farmer who would try growing crops again and again instead of giving up, he keeps engaging in creation again and again. This is explained in periya thiruvanthAdhi 18 “sOmbAdhu ippal uruvai ellAm padarviththa viththA” (without laziness, you, who are the original cause who created this universe that has variegated aspects).

What is he creating and protecting?

• mUvulagum kAvalOn – whatever that is in the boundary of the material realm. Two explanations for mUvulagam:
  • 3 layers – Lower layer (seven worlds below bhUmi (earth) – athala, vithala, …, pAthAla), middle layer (Earth), upper layer (six worlds above earth – bhuva:, svarga, maha:, jana:, thapa:, sathya).
  • 3 types of worlds – kruthakam (3 worlds below mahar lOkam – bhU: (earth), bhUva:, svarga) – these are recreated as part of each manvanthra (life of manu – 71 chathur yugams approximately), akruthakam (3 worlds above mahar lOkam) – jana:, thapa:, sathya – these remain undisturbed even during the dissolution of a manvanthra, kruthAkruthakam (maharlOkam) – this gets recreated at a lesser frequency [during the beginning of brahmA’s day which contains 1000 chathur yugams] [Here the context of recreation is within the boundary of brahmA’s one day].
• kAvalOn – Protecting by propagating SAsthram etc.

Does he protect without minimizing his supremacy?

• mAvAgi … – akarmavaSya (one who is not bound by karma) being born amongst / like karmavaSya (one who is bound by karma).
• mAvAgi – incarnated as hayagrIva mUrththi (horse headed form).
• AmaiyAy mInAgi – incarnations which are focussed on revealing sacred/true knowledge.
• mAnidamAm – incarnations such as SrI rAma, krishNa et al. As explained in SrI rAmAyaNam sundhara kANdam 35.11 “maryAdhAnAm cha lOkasya karthA kArayithA cha sa:” (That SrI rAma is the epitome of maintaining honour/dignity and one who engages others to be honourable/dignified) and in bhagavath gIthA 3.21 “yadhyadhAcharathi SrEshta: …” (whatever performed by great person, common men will follow…”.

Who is the person who makes himself available in such mortal forms?

• dhEvAdhi dhEva perumAn – He is beyond the reach of nithyasUris who cannot handle the smell/acquaintance of dhEvas (celestial beings) who cannot handle the smell/acquaintance of humans.
• en thIrththanE – two explanations:
  • pure – emperumAn who has the purity to purify me; he changed my desire from worldly matters, towards him (I was like those who desire for cheap foods when most delicious foods are available).
  • easily approachable – he is like the banks of a river where we can step in and immerse.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Second Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram – AzhwAr says “Oh ones who desire eternal goal of liberation in the form of unsurpassed happiness after giving up attachment to petty worldly pleasures! You take refuge of emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “To attain bhagavAn after being relieved from this samsAram (material realm), you immerse in the auspicious qualities of such emperumAn always”.

Highlights from periyavAchchAn piLLai‘s introduction

In the fourth pAsuram – AzhwAr says “Oh ones who desire for liberation after cutting off the ties in this material realm on meditating upon emperumAn of such nature! You immerse in his auspicious qualities”.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Fourth pAsuram. There was no defect in bhagavAn‘s supremacy [as seen in previous pAsuram]. Now, AzhwAr says “Oh ones who wish to attain a benefit which has no equal! See that you quickly accept him as refuge”.

pAsuram

pulan aindhu mEyum poRi aindhu nIngi
nalam andham illadhOr nAdu puguvIr!
alamandhu vIya asuraraich cheRRAn
palamundhu sIril padiminOvAdhE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

pulan – visible matters
aindhum – in those five
mEyum – well-fitting
poRi –  like a trap which catches him
aindhum – from the five senses
nIngi – detaching
nalam – bliss
andhamilladhu – being unlimited
Or – distinct/unique
nAdu – in the abode
puguvIr – Oh the ones who desire to enter!
alamandhu – toiling
vIya – be destroyed
asurarai – demons
seRRAn – of the one who killed
mundhu – from the beginning
palam – being the result (due to its sweetness)
sIril – in the auspicious qualities
OvAdhE – always
padimin – be immersed

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Oh the ones who desire to be detached from the five sense organs (ears, skin, eyes, nose and tongue) which trap him (AthmA) completely in the five matters (sound, touch, vision, smell and taste) and to enter the abode of unlimited bliss! emperumAn who killed the demons that were destroyed after toiling hard – you always be immersed in the auspicious qualities of such emperumAn which can be explained as the result (due to its sweetness) from the beginning.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• pulan … – pulan aindhu means the five different matters (sound, touch, vision, smell and taste) and poRi aindhu are the sense organs (ears, skin, eyes, nose and tongue) which get trapped in those matters; being detached from them. Rats etc are killed by keeping a trap of certain fragrant substances; similarly the sense organs get trapped in the matters and become finished – so the sense organs are called trap. This implies that one is getting detached from being attached to the sense organs which can only perceive visible (physical) matters.
• nalam … – Oh ones who desire to enter the abode where there is no end of bliss/goodness! AzhwAr being the most authoritative person mercifully explains that there is a divine abode which has endless bliss that is to be attained to discard the philosophy which advocates “becoming void as liberation”.
• puguvIr – AzhwAr says that our acceptance is the only qualification [for liberation].

Even if there is a divine abode and if an AthmA has the desire to enter that divine abode, if there are strong obstacles, how would one reach the divine abode?

• alamandhu vIya asuraraich cheRRAn – AzhwAr asks “Is it our job to remove the obstacles?”. emperumAn destroyed the demons so that they suffer and fall down [Similarly, he will remove our obstacles].
• palamundhu sIril padimin – You engage in his auspicious activities which are enjoyable right from the beginning, viz., right when we start pursuing them. This is explained in bhagavath gIthA 9.2 “… susukam karthumavyayam” (imperishable and very joyful to perform) – due to the object of meditation (bhagavAn), from the beginning, it is enjoyable to perform.
• OvAdhE – There is no rule that one can come in contact with sea/ocean only during special days (month beginning, paurNami (full-moon day) etc) – try to engage in bhagavAn’s qualities always without any distraction. It can also be said as AzhwAr encouraging others to engage in bhagavAn’s qualities continuously since he enjoyed them very much. Just as it is said in periya thirumozhi 6.10.6 “nAnum sonnEn namarum uraimin” (as I have recited, let my friends/relatives also recite).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Second Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr desiring to explain “iruvar avar mudhalum thAnE” says “The husband of SrI mahAlakshmi, emperumAn‘s [immortal] activities revealing his control [over others] is visible everywhere”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “His divine activities are well-known to everyone”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

puNarkkum ayanAm azhikkum aranAm
puNarththa than undhiyOdu Agaththu manni
puNarththa thiruvAgith than mArvil thAn sEr
puNarppan perum puNarppu engum pulanE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

than – him
puNarththa – created
undhiyOdu – with the navel
Agaththu – in one portion of his divine body
manni – eternally residing
puNarkkum – one who creates the universe
ayanAm – being aja (brahmA)
azhikkum – one who annihilates
aranAm – being hara (rudhra)

being antharAthmA of every one in this manner,
than mArvil – in his chest
puNarththa – kept together (to be identity)
thiruvAgi – having SrI mahAlakshmi
thAn – he himself
sEr – matching for his stature
puNarppan – being the one with naturally beautiful activities
perum – boundless
puNarppu – divine activities
engum – everywhere
pulan – popular as seen and enjoyed

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Being the antharAthmA (in-dwelling super soul) of aja (brahmA) who creates the universe and eternally residing in one portion of emperumAn‘s body along with the divine navel of emperumAn which created brahmA and being hara (rudhra) who annihilates; having kept SrI mahAlakshmi together in his chest, having many divine activities matching his nature, his boundless divine activities are popularly seen and enjoyed everywhere. This explains “iruvar avar mudhalum thAnE“.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• puNarkkum ayanAm – brahmA whose only job is to create the universe.
• azhikkum aranAm – Like a hot stick [which is used to destroy others], he stays as rudhra destroying the universe. By having bhagavAn as antharAthmA (in-dwelling super-soul) they perform these activities. This is explained in mahAbhAratham SAnthi parvam 169 “… thadhASritha panthAnau srushtisamhArakArakau …” (the top most of dhEvas (celestial beings), brahmA and rudhra who were born from bhagavAn’s mercy and anger respectively, being guided by him, perform creation and annihilation – this is explained in smruthi) and SrIvishNu dharmam “… srushtim thatha: karishyAmi thvAmAviSya prajApathE ||” (Oh brahmA! I am going to create and place the earth as before, enter you and create subsequently).
• puNarththa than undhiyOdu Agaththu manni puNarkkum ayanAm azhikkum aranAm – They can only perform their tasks when they are connected with his divine body, just like a suckling baby cannot sustain itself when the mother withdraws her bosom from its mouth. With this, bhagavAn‘s antharyAmithvam (being the in-dwelling soul) is explained through sAmAnAdhikaraNyam (one entity being the common bearer of multiple entities which perform different tasks). By saying “puNarththa than undhi” (created in his navel), his kAraNathvam (being the cause) is established; by saying “Agaththu manni” (eternally residing in his divine body), their existence depending on his divine body is established.
• puNarththa thiruvAgith than mArvil – emperumAn is the one who has SrI mahAlakshmi in his chest eternally being united with him. Why is this explained now? Just like his being the creator reveals his control over everyone, the relationship with lakshmi is also an important factor that shows his control/wealth. His togetherness with periya pirAttiyAr (SrI mahAlakshmi) is the reason for his simplicity and supremacy.
• thAn sEr puNarppan – two explanations – he lies down in the causal ocean to initiate creation; he is the one who is having matching activities for his stature.
• perum puNarppu engum pulanE – His activities which are conducted via brahmA et al (creation etc) and his great activities which he himself performs; such great activities are well known everywhere.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Second Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr starts explaining “vIdu mudhalAm” (cause of liberation) and says “Is he needed to give liberation? Is the relationship with him alone not sufficient?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “the relationship with emperumAn is the cause for liberation after eliminating the relationship with samsAram (material realm)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Second pAsuram. AzhwAr says, “Is emperumAn needed to bestow liberation? Isn’t the relationship with him sufficient?” by saying “en thani nAyagan puNarppE” (the relationship with my singular master alone).

pAsuram

nIndhum thuyarp piRavi utpada maRRu evvevaiyum
nIndhum thuyar illA vIdu mudhalAm
pUm thaN punal poygai yAnai idar kadindha
pUm thaN thuzhAy en thani nAyagan puNarppE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

As a visible proof of elimination of samsAram (material realm),
pU – having flower
thaN – cool
punal – having water
poygai – in the pond
yAnai – for the elephant (gajEndhrAzhwAn)
idar – trouble (caused by the crocodile)
kadindha – one who eliminated
pUm –  fresh
thaN – cool
thuzhAy – wearing thiruththuzhAy (thuLasi)
(due to that)
en – for me
thani nAyagan – unique/singular lord
puNarppu – relationship
nIndhum – for the jIvAthmA who is finding it difficult to cross-over
thuyar – sorrowful
piRavai – birth
utpada – including
maRRu – other
nIndhum – to cross over
evvevai – all types of aspects (such as old-age, death etc)
thuyarum – sorrows
illA – untouched by
vIdu – liberation
mudhalAm – cause

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

My unique/singular lord who is wearing fresh and cool thiruththuzhAy (thuLasi) is the one who eliminated the trouble (caused by the crocodile) for the elephant (gajEndhrAzhwAn). The relationship with such emperumAn is the cause for liberation that is untouched by the sorrows (of this material realm) for the jIvAthmA who is finding it difficult to cross-over the sorrowful samsAram which has all types of sorrowful aspects such as birth, old-age, death etc. This pAsuram explains “vIdu mudhalAm” which is mentioned in the first pAsuram.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• nIndhum … – This pAsuram is explanation of “piRavik kadal nIndhuvArkku“. It should be understood as “nIndhum thuyarp piRavi utpada maRRu evvevaiyum nIndhum; thuyarillA vIdu mudhalAm“; Alternatively “nIndhum … thuyarillA” could be considered as adjective for vIdu.
• nIndhum … – Since “nIndhum” is a word in present tense, it implies that all sorrowful aspects which are difficult to overcome such as birth, decay, death etc will be eliminated.
• thuyarillA vIdu mudhalAm – he is the cause for mOksham (liberation) where there is no trace of sorrow.  This implies that emperumAn is the cause for the liberation which has no trace of any sufferings such as birth etc which are difficult to overcome. AzhwAr is not just implying elimination of samsAram (engagement in material realm) by saying “vIdu”, he implies attainment of bhagavAn which is filled with joy only. This is explained in nigaNdu (dictionary) as “mukthirmOkshO mahAnandha:” (mukthi (liberation), mOksham (liberation and mahAnandham (great joy) are synonyms).

Where did we see him eliminating sorrows and bestowing joy?

• pUm thaN … – emperumAn is the one who completely removed the sufferings of the elephant which was caught by the crocodile while entering the pond that is filled everywhere with blossomed cool flowers. gajEndhrAzhwAn (elephant) desired that he would submit the flower without losing its freshness at the lotus feet of emperumAn – he was suffering since his desire was not fulfilled – it was emperumAn who removed that suffering and facilitated him to fulfil his desire.
• pUm thaN thuzhAy en thani nAyagan – he flew and jumped near the pond with the thuLasi bunch placed on his head! Just like fragrance is natural for thuLasi, removing the sorrows of the elephant (devotee) is natural for emperumAn. The suffering of elephant can also be explained as thinking – What if some one thinks “We believed that sarvESvaran will protect us during dangers; but he is unfortunately not helping! Why is he behaving like someone who is devoid of good qualities?”.
• en thani nAyagan –  AzhwAr feels that emperumAn removed his (AzhwAr’s) own suffering instead of elephant’s suffering [focussing on “en” – my].
• puNarppu – relationship with bhagavAn. The connection with his divine feet will remove the sufferings and also bestow the blissful result [of service to bhagavAn in paramapadham].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Full series >> Second Centum >> Eighth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram – AzhwAr explains briefly the principles which are explained in this decad.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram – AzhwAr mercifully explains briefly emperumAn‘s control over all that is explained in this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

First pAsuram. AzhwAr explains the joy acquired by liberated souls. First pAsuram is the short summary of the whole decad, where each word is further explained in the subsequent pAsurams.

pAsuram

aNaivadhu aravaNai mEl pUm pAvai Agam
puNarvadhu iruvar avar mudhalum thAnE
iNaivanAm epporutkum vIdu mudhalAm
puNaivan piRavik kadal nIndhuvArkkE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

aravu – thiruvananthAzhwAn (AdhiSEshan)
aNai mEl – on the bed
aNaivadhu – lovingly lie down
pU – most tender person like a budding flower
pAvai – pirAtti’s (SrI mahAlakshmi‘s)
Agam – divine body
puNarvadhu – embracing joyfully
up to this, his control over nithya vibhUthi (spiritual realm) is explained
in the leelA vibhUthi (material realm),
avar – popularly known (for their controlling ability)
iruvar – creation and sustenance of brahmA, rudhra
thAnE – himself
mudhalum – is the cause
epporutkum – all objects (in the universe which is protected)
iNaivanAm – (through his incarnations) being born in the species
vIdu – mOksham (liberation which is the top-most form of protection)
mudhalAm – is the cause
(to avoid the question of why everyone is not liberated then)
piRavi – this existence in material realm
kadal – ocean
nIndhuvArkku – to those who want to cross over
puNaivan – is the boat.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn lovingly lies down on thiruvananthAzhwAn (AdhiSEshan) in the form of a bed and joyfully embraces the divine body of SrI mahAlakshmi who is most tender person like a budding flower – this explains his control over nithya vibhUthi (spiritual realm). In the leelA vibhUthi (material realm), he himself is the cause for the creation and sustenance of brahmA and rudhra who are popularly known (for their controlling ability). He takes birth in the various species (through his incarnations) in the universe that is protected. He is the cause for mOksham (liberation which is the top-most form of protection). (To avoid the question of why everyone is not liberated then) He is the boat for those who want to cross over this existence in the ocean of material realm.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• aNaivadhu aravaNai mEl  – this is the joy acquired by liberated persons; As explained in paryanka vidhyA, when a jIvAthmA becomes muktha (liberated) and approaches SrI mahAlakshmi and SrIman nArAyaNan who are lying on thiruvananthAzhwAn (AdhiSeshan), he would say “aham brahmAsmi” [as explained in sAmAnAdhikaraNyam, since brahmam sustains everyone, everyone is indicated by the word “brahmam”] – I am a prince, a mode/form of brahmam; hearing that, bhagavAn would say “if that is the case, come to me” and having acknowledged, the jIvAthmA would climb on the bed like a child that would climb its parents’ bed as explained in “thamEmvamvith pAdhEnAdhyArOhathi” (knowing him thus, he sets foot on AdhiSesha and climbs there) – this result acquired by the jIvAthmA is explained here.
• aNaivadhu – Like a jIvAthmA who is turmoiled by thApa thrayam (three types of sufferings – AdhyAthmika, Adhi baudhika and Adhi dhaivika, that is, those sufferings which are caused by self, other creatures and natural forces) would immerse in brahmam as said in mahAbhAratham mOksha dharmam 4.50 “…Esha brahma pravishtOsmi…” (like immersing in a cool pond during a hot summer day, AthmA stays satisfied on attaining bhagavAn), bhagavAn who does not have any such sufferings, still lies down on AdhiSEsha as if he had such sufferings and then feels so satisfied as if being relieved from such sufferings. Like a thirsty person would jump into a cool pond, bhagavAn would jump on AdhiSEshan to rest.
• aravaNai mEl – Would lie down on thiruvananthAzhwAn (AdhiSEshan) who has fragrance, coolness and tenderness as natural qualities; AdhiSEsha is explained in mudhal thiruvandhAdhi 53 “pulgum aNaiyAm” (the bed that he embraces). Like a SEsha bhUtha (servant) who cannot sustain himself without rendering service, the SEshi (master) cannot sustain himself without accepting the servant’s service.
• pUm pAvai Agam puNarvadhu – He unites and enjoys with SrI mahAlakshmi who is the embodiment of pleasure and who has natural femininity.
• Agam puNarvadhu – Her auspicious qualities becomes irrelevant since he is too overwhelmed just by her physical beauty itself. Here we can understand that AdhiSEsha too acquires the same pleasure as perumAL and pirAtti, since the words “aNaivadhu, puNarvadhu” are used in the same manner – this is explained through “agryaprAya nyAyam“. This is masterfully explained through a SlOkam from SrI rAmAyaNam bAla kANdam 1.31 by nampiLLai. ramyamA vasatham kruthvA – the ASramam (hermitage) constructed by iLaiya perumAL (lakshmaNa) in the forest was more beautiful and fitting than the palace built by dhaSaratha with great efforts. thrayayO  ramamANA: – thAyAr‘s joy is the same as her lord perumAL‘s joy; perumAL’s joy is the same as that which was acquired by pirAtti. lakshmaNa is the one who becomes greatly joyful seeing the divine couple enjoying there. vanE – they seemed to fit in so well there as if they are forest-dwellers instead of palace-dwellers. With this, it is explained that the real joy for mukthAthmA (liberated person) is to enjoy and serve bhagavAn and pirAtti joyfully being together on AdhiSEshan.
• iruvar avar mudhalum thAnE – He is the creator of brahmA and rudhra. As known popularly from nArAyaNa sUktham “sa brahmA sa Siva:” (he is brahmA, he is Siva)
• iruvar avar – AzhwAr says both are bhagavAn (his prakAram/form, SarIram/body) only [AzhwAr is using the same method as in vEdham]. While explaining nithya vibhUthi, he explains it as “aNaivadhu puNaivadhu” – since that realm exists for his pleasure eternally. Here, he explains it as “mudhal” (cause) to highlight that there is cause (bhagavAn) – effect (material realm) relationship and that there is continuous creation/dissolution.  He also explains through this that brahmA and rudhra are materially bound in this realm and ISwara is the only one who is capable of bestowing liberation. It is also explained that bhagavAn is the only refuge and brahmA/rudhra should not be considered as refuge. This is explaind in SrIvishNu dharmam “Abrahmasthamba paryanthA jagadhantharvyavasthithA: | prANina: karmajanithasamsAravaSavarthina: ||” (From brahmA down to a worm, all entities of this realm are bound in this samsAram (material realm) which is created through [their collective] puNya/pApa (virtues/vices)).

Such bhagavAn who is having the greatness acquired due to being the cause of brahmA, rudhra,

• epporutkum iNaivanAm – He would be born among all types of species such as dhEva (celestial) et al. That is – being born amidst brahmA and rudhra, being born as upEndhra (younger brother of indhra) [up to this is in dhEva/celestial form], being born as the son of dhaSaratha chakravarthi and SrI nandhagOpa [up to this in manushya/human form], being born as mahAvarAham [the great wild boar in animal form], being born as kupjA tree [plant form].

Why is he reducing his own glories and taking birth in these worldly species?

• vIdu mudhalAm – to bestow liberation; wherever he took birth, he bestowed mOksham to bird (jatAyu mahArAja), piSAcha (demoniac person – gaNtA karNan].

If he is descending to bestow liberation, should everyone not become liberated?

• piRavik kadal nIndhuvArkkup puNaivan – For those who say “This samsAram (material realm) is a great ocean and we cannot cross it on our own. You who are all powerful, should help us cross over”, he would be the one who takes responsibility for them (puNai – bailing them out and liberating them). puNai is also explained as boat; he would be the one who controls all their aspects [relieves them from their burdens]. He would help cross over this samsAram for those who think as said in jithanthE sthOthram “samsArasAgaram gOramananthaklESabhAjanam | thvAmEva SaraNam prApya ||” (Those intelligent persons surrender unto you and cross over this cruel ocean of samsAram (material realm) which has unbounded sufferings). puNaivan is also explained as boat, as explained in SrIvishNu dharmam “vishNupOtham” (the boat named vishNu); unlike the boat which is seen in this world which resides in a single place, this boat of vishNu is spread from spiritual realm to material realm [This is explained based on the root meaning for vishNu which means “all pervading”, “omnipresent”].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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